Could this be a growing trend? Will Americans become as passionate about seedlings and goat weed whackers as they currently are about football?! Paul Quinn College Turns Football Stadium into Farm Paul Quinn College (TX) recently planted the first seeds in a former football field that will now serve the college as a student-run, two-acre urban farm. After grocers told the college’s president that they didn’t want to invest in the underserved Dallas neighborhood where the college is located, he contacted the Sustainable Food Project at Yale University (CT) for a crash course on organic agriculture and educational programs that emphasize the importance of local, healthy food. Part of the harvest will be sold to the company that runs concessions at Cowboys Stadium and the other will be gived nonprofit groups that feed the hungry. By fall the college plans to create a farmers market on its outdoor recreational basketball courts and eventually open its own grocery store. University of Maryland Students Enlist Goats for Campus Weeding Students at the University of Maryland have contracted goats to combat weeds in a proposed garden area near the School of Public Health. More than 30 goats grazed for three days, clearing the way for fruit and vegetable growing. Also aimed at bringing attention to the new garden, the $1,300 initiative was funded by an Office of Sustainability grant from mandatory student sustainability fees.
Read more »Posts Tagged: agrarian
Grounded Scriptures: Working or Worshipping the land?
When Adam is placed in the garden of Eden he is placed in relationship to the fertile soil for which he is named: he is to “till it and keep it,” if you read the NRSV, or to “work it and take care of it,” in the NIV, “work the ground and keep it in order” if you’re partial to Eugene Peterson’s Message, or “tend and watch over it” if you read the New Living Translation. What on earth is he doing? Two Hebrew verbs. One is abad, to “serve,” most literally, as a servant serves a master, or to “worship,” as a person does to God. It does have the rarer meaning of “to work” without an indication of for whom you work – but usually it indicates a service rendered by an inferior for a superior. My California soul is deeply delighted at the notion of our first ancestor “worshipping” the soil. And I’m also thrilled to see that there was a positive paradigm for a human’s labor rendered to the soil, before the fall and expulsion from Eden whereupon we are told “in toil you shall eat of [the fruit of the land] all the days of your life. Two is shamar, to “watch,” most literally, to observe with one’s eyes, OR as a watchman watches over a castle, to keep, protect, or preserve. I respect and appreciate the idea of protecting and preserving the land, but there’s also the aspect of watching it that takes a learner’s eye – to learn what the land can do, what it needs, how it will react to rain and sun and tilling and any other interaction it may have. Ellen Davis comes up with four words: when it comes to the land, Adam is to “work it and serve it, observe it and preserve it.” We must fall to our knees, learn from it, respect its limitations, appreciate its art, marvel at its wonders, protect them from harm. This is our call. (Scripture, Culture, Agriculture: An Agrarian Reading of the Bible. p. 30)
Read more »Rich and fulfilling
Over the New Year’s holiday, I looked at some old family pictures. One set shows my grandfather driving a Model T Ford along the rutted, unpaved tracks of what then qualified as a major highway in central Nebraska. My wife’s grandmother reflected to Allyson about the changes she had seen in her lifetime — from hearing the astonishing news of the Wright Brother’s first flight (December, 1903) to seeing live TV images of people walking on the surface of the moon (July, 1969). When we lived in Iowa farm country, Allyson and I saw home movies where our parishoners were plowing fields with teams of horses, and raising sheep, goats, cattle, pigs and chickens in the diverse ecology of a family farm. I’ve had a couple of conversations in the last month with folk describing their experiences growing up with party line telephones, and having eight families able to listen in on each other’s conversations. My, how times change! Today’s farm fields — frequently owned by corporations instead of families — are plowed by enormous tractors, and livestock are raised in the confined settings of industrial agriculture. Increasing numbers of households are giving up their wired telephones, and exclusively using mobile “phones” that are far, far more powerful than the computers that took Apollo 11 astronauts to the moon. Where my adventurous grandfather spent days fighting across muddy Midwestern roads to get from Omaha to Denver, 50 million people now fly through the Denver airport every year, expecting quick and reliable travel to destinations around the world. Generally speaking, all of these changes are matters of great pride to our culture. The rapid transformation of technology, society and economy are named as accomplishments on the accelerating flow of progress. We’ve come to expect, and depend on, things that were unthinkable just a few generations ago. We celebrate each new innovation. Today, I offer a contrasting reminder. It is quite possible to live a rich and fulfilling life without all of the technology that surrounds us. Being fully human does not require internet access. Facebook is just one expression of friendship and community. A large, high-definition flat-screen TV with hundreds of cable channels and on-demand movies is not the only (or even the best) way to experience culture and get information. Travel to a far-away tourist destination does not guarantee either enlightenment or enjoyment. The profound musings of Socrates, Confucius and the Buddha — all from about 2,500 years ago — deal with questions that are pertinent and challenging today. The poetry and prophecy of the Bible provide clear guidance about the meaning of life and ethical relationships, even though the people of ancient Israel didn’t have electric lights, automobiles or MP3 players. The plays of Shakespeare speak compellingly across the centuries, and to cultures far removed from Elizabethan England, with stories that tap into deep and universal themes. The members of countless indigenous cultures — the Pueblo people of the Southwest, the Inuit of the Arctic, the Aborigines of Australia, or the Bushmen of southern Africa, to name just a few — have social structures and sophisticated worldviews that provide religious meaning and ethical guidance finely-tuned to their setting. Art, music, stories and ritual have flourished in every human community at every level of technology. For many thousands of years, people have found joy and meaning in life. Our forebears were not intellectually, spiritually or socially deprived. The gadgets, technology and opportunities of our modern world do not make us more human or more insightful than those who lived before us, or those who now live in a less industrial world.
Read more »Climate and social justice (Cancún #1)
Blain Snipstal, HEART Road Trip alumnus, is currently in Cancun during the UN COP-16 Climate Talks on a Rural Coalition delegation and sponsored by the Presbyterian Hunger Program. Along with thousands of people from civil society, many coming by caravan through Mexico, he is participating in the Alternative Global Forum on Climate Change and Social Justice (see news report about small farmer participation). Here are some of his thoughts prior to going to Cancun on Dec. 3rd, while finishing up his college studies. I write this to you as I am experiencing the final days of my academic experiment (well, at least for now). Academia, for me, was a microcosm for experiencing the dualities, tri-alities, and quasi-alities that our collective amalgamation of life, which we call the world, can offer. In my final days; the world is shrinking; its once enormity is now no more than an infinitesimal dot or splash in a sea of consciousness. Perhaps, nothing is what it seems.
Read more »An Agrarian Vision: When Work and Place Jive
From an agrarian point of view, the Exodus was a movement from the flat, easily tillable land of Egypt to “the narrow and precariously balanced ecological niche that is the hill country of ancient Judah and Samaria.” The people of Israel had to re-make their economic life to conform to a landscape that allowed “only the slightest margin for negligence, ignorance, or error.”
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